The whole historic existence of mankind is nothing else than the gradual transition from the personal, animal conception of life to the social conception of life, and from the social conception of life to the divine conception of life. The whole history of the ancient peoples, lasting through thousands of years and ending with the history of Rome, is the history of the transition from the animal, personal view of life to the social view of life. The whole of history from the time of the Roman Empire and the appearance of Christianity is the history of the transition, through which we are still passing now, from the social view of life to the divine view of life.
This view of life is the last, and founded upon it is the Christian teaching, which is a guide for the whole of our life and lies at the root of all our activity, practical and theoretic. Yet men of what is falsely called science, pseudo-scientific men, looking at it only in its externals, regard it as something outgrown and having no value for us.
Reducing it to its dogmatic side only—to the doctrines of the Trinity, the redemption, the miracles, the Church, the sacraments, and so on—men of science regard it as only one of an immense number of religions which have arisen among mankind, and now, they say, having played out its part in history, it is outliving its own age and fading away before the light of science and of true enlightenment.
We come here upon what, in a large proportion of cases, forms the source of the grossest errors of mankind. Men on a lower level of understanding, when brought into contact with phenomena of a higher order, instead of making efforts to understand them, to raise themselves up to the point of view from which they must look at the subject, judge it from their lower standpoint, and the less they understand what they are talking about, the more confidently and unhesitatingly they pass judgment on it.
To the majority of learned then, looking at the living, moral teaching of Christ from the lower standpoint of the conception of life, this doctrine appears as nothing but very indefinite and incongruous combination of Indian asceticism, Stoic and Neoplatonic philosophy, and insubstantial anti-social visions, which have no serious significance for our times. Its whole meaning is concentrated for them in its external manifestations—in Catholicism, Protestantism, in certain dogmas, or in the conflict with the temporal power. Estimating the value of Christianity by these phenomena is like a deaf man's judging of the character and quality of music by seeing the movements of the musicians.
The result of this is that all these scientific men, from Kant, Strauss, Spencer, and Renan down, do not understand the meaning of Christ's sayings, do not understand the significance, the object, or the reason of their utterance, do not understand even the question to which they form the answer. Yet, without even taking the pains to enter into their meaning, they refuse, if unfavorably disposed, to recognize any reasonableness in his doctrines; or if they want to treat them indulgently, they condescend, from the height of their superiority, to correct them, on the supposition that Christ meant to express precisely their own ideas, but did not succeed in doing so. They behave to his teaching much as self-assertive people talk to those whom they consider beneath them, often supplying their companions' words: "Yes, you mean to say this and that." This correction is always with the aim of reducing the teaching of the higher, divine conception of life to the level of the lower, state conception of life.
They usually say that the moral teaching of Christianity is very fine, but overexaggerated; that to make it quite right we must reject all in it that is superfluous and unnecessary to our manner of life. "And the doctrine that asks too much, and requires what cannot be performed, is worse than that which requires of men what is possible and consistent with their powers," these learned interpreters of Christianity maintain, repeating what was long ago asserted, and could not but be asserted, by those who crucified the Teacher because they did not understand him—the Jews.
It seems that in the judgment of the learned men of our time the Hebrew law—a tooth for a tooth, and an eye for an eye—is a law of just retaliation, known to mankind five thousand years before the law of holiness which Christ taught in its place.
It seems that all that has been done by those men who understood Christ's teaching literally and lived in accordance with such an understanding of it, all that has been said and done by all true Christians, by all the Christian saints, all that is now reforming the world in the shape of socialism and communism—is simply exaggeration, not worth talking about.
After eighteen hundred years of education in Christianity the civilized world, as represented by its most advanced thinkers, holds the conviction that the Christian religion is a religion of dogmas; that its teaching in relation to life is unreasonable, and is an exaggeration, subversive of the real lawful obligations of morality consistent with the nature of man; and that very doctrine of retribution which Christ rejected, and in place of which he put his teaching, is more practically useful for us.
To learned men the doctrine of non-resistance to evil by force is exaggerated and even irrational. Christianity is much better without it, they think, not observing closely what Christianity, as represented by them, amounts to.
They do not see that to say that the doctrine of non-resistance to evil is an exaggeration in Christ's teaching is just like saying that the statement of the equality of the radii of a circle is an exaggeration in the definition of a circle. And those who speak thus are acting precisely like a man who, having no idea of what a circle is, should declare that this requirement, that every point of the circumference should be an equal distance from the center, is exaggerated. To advocate the rejection of Christ's command of non-resistance to evil, or its adaptation to the needs of life, implies a misunderstanding of the teaching of Christ.
And those who do so certainly do not understand it. They do not understand that this teaching is the institution of a new theory of life, corresponding to the new conditions on which men have entered now for eighteen hundred years, and also the definition of the new conduct of life which results from it. They do not believe that Christ meant to say what he said; or he seems to them to have said what he said in the Sermon on the Mount and in other places accidentally, or through his lack of intelligence or of cultivation.
[Footnote: Here, for example, is a characteristic view of that kind from the American journal the ARENA (October, 1890): "New Basis of Church Life." Treating of the significance of the Sermon on the Mount and non-resistance to evil in particular, the author, being under no necessity, like the Churchmen, to hide its significance, says:
"Christ in fact preached complete communism and anarchy; but one must learn to regard Christ always in his historical and psychological significance. Like every advocate of the love of humanity, Christ went to the furthest extreme in his teaching. Every step forward toward the moral perfection of humanity is always guided by men who see nothing but their vocation. Christ, in no disparaging sense be it said, had the typical temperament of such a reformer. And therefore we must remember that his precepts cannot be understood literally as a complete philosophy of life. We ought to analyze his words with respect for them, but in the spirit of criticism, accepting what is true," etc.
Christ would have been happy to say what he ought, but he was not able to express himself as exactly and clearly as we can in the spirit of criticism, and therefore let us correct him. All that he said about meekness, sacrifice, lowliness, not caring for the morrow, was said by accident, through lack of knowing how to express himself scientifically.]
Matt. vi. 25-34: "Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than rainment? Behold the fouls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit onto his stature? And why take ye thought for rainment? Consider the lilies of the field how they grow; they toil not, neither do they spin; and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek), for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." Luke xii. 33-34: "Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also." Sell all thou hast and follow me; and he who will not leave father, or mother, or children, or brothers, or fields, or house, he cannot be my disciple. Deny thyself, take up thy cross each day and follow me. My meat is to do the will of him that sent me, and to perform his works. Not my will, but thine be done; not what I will, but as thou wilt. Life is to do not one's will, but the will of God.